Evans, C. Stephen, Kierkegaard on Faith and the Self - KRITIKE: An ...
Evans, C. Stephen, Kierkegaard on Faith and the Self - KRITIKE: An ...
Evans, C. Stephen, Kierkegaard on Faith and the Self - KRITIKE: An ...
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<strong>KRITIKE</strong> VOLUME TWO NUMBER ONE (JUNE 2008) 149-153<br />
Book Review<br />
<str<strong>on</strong>g>Evans</str<strong>on</strong>g>, C. <str<strong>on</strong>g>Stephen</str<strong>on</strong>g>, <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> <strong>on</strong><br />
<strong>Faith</strong> <strong>and</strong> <strong>the</strong> <strong>Self</strong>: Collected Essays 1<br />
Robert C. Cheeks<br />
Given <strong>the</strong> spiritual disorder of our age, <strong>the</strong> ever-present<br />
pneumopathology of c<strong>on</strong>sciousness, we might be forgiven for being a<br />
bit c<strong>on</strong>fused, anxious, <strong>and</strong> just a little depressed. C<strong>on</strong>sequently, it falls<br />
to each of us to ignore <strong>the</strong> “aut<strong>on</strong>omous” philosophers, who are in reality <strong>the</strong><br />
closed system philodoxers (sophists) dem<strong>and</strong>ing <strong>the</strong> end to <strong>the</strong> quest <strong>and</strong><br />
search those dusty old tomes wherein we might stumble across order, truth,<br />
<strong>and</strong> a suggesti<strong>on</strong> or two <strong>on</strong> just how to address <strong>the</strong> “reflective acti<strong>on</strong>” inherent<br />
in <strong>the</strong> c<strong>on</strong>crete human being. To be sure <strong>the</strong> quest is a formidable challenge,<br />
but no <strong>on</strong>e said life is easy, after all Plato, Aristotle, <strong>and</strong> Socrates had to<br />
c<strong>on</strong>tend with <strong>the</strong>ir own Sophists!<br />
So, if you are inclined to engage in <strong>the</strong> act of philosophizing, you<br />
should underst<strong>and</strong> that a real philosopher is <strong>on</strong>e “whose psychic sensorium<br />
resp<strong>on</strong>ds to eternal being.” 2 <strong>An</strong>d, to make a finer point, Ellis S<strong>and</strong>oz of<br />
Louisiana State University, wrote, “A (sec<strong>on</strong>d) c<strong>on</strong>sequence is plainly a<br />
substantial, even revoluti<strong>on</strong>ary redefiniti<strong>on</strong> of <strong>the</strong> meaning of philosophy itself,<br />
especially in <strong>the</strong> decisive points of: (a) underling <strong>the</strong> loving tensi<strong>on</strong> toward <strong>the</strong><br />
divine Reality in open existence as central; (b) attenuating or ab<strong>and</strong><strong>on</strong>ing <strong>the</strong><br />
Scholastic c<strong>on</strong>venti<strong>on</strong> separating faith <strong>and</strong> reas<strong>on</strong> as supernatural <strong>and</strong> natural,<br />
respectively; <strong>and</strong> (c) discarding as egophany (defiant self asserti<strong>on</strong> claiming<br />
independence from a transcendent ground) <strong>the</strong> arrogant pretense of<br />
aut<strong>on</strong>omous reas<strong>on</strong> as its originator in self-sufficient human speculators.” 3<br />
One philosopher who adheres in many ways to S<strong>and</strong>oz’s revoluti<strong>on</strong>ary<br />
definiti<strong>on</strong>, is Soren Kirkegaard, often identified as <strong>the</strong> “fa<strong>the</strong>r of<br />
existentialism.” <strong>An</strong>d, a book that both broadly <strong>and</strong> deeply explores <strong>the</strong><br />
philosophy <strong>and</strong> <strong>the</strong>ology of Soren <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> is Baylor University Professor<br />
of Philosophy, C. <str<strong>on</strong>g>Stephen</str<strong>on</strong>g> <str<strong>on</strong>g>Evans</str<strong>on</strong>g>’s <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g>: On <strong>Faith</strong> <strong>and</strong> <strong>the</strong> <strong>Self</strong>, Collected<br />
Essays (Baylor University Press, 2006).<br />
<str<strong>on</strong>g>Evans</str<strong>on</strong>g> tells us that <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g>’s project was to challenge not <strong>on</strong>ly <strong>the</strong><br />
Danish government in its establishment of a nati<strong>on</strong>al religi<strong>on</strong>, <strong>the</strong>reby deemphasizing<br />
pers<strong>on</strong>al resp<strong>on</strong>sibility for <strong>on</strong>e’s own soul, <strong>and</strong> “to legitimize <strong>the</strong><br />
1 Waco: Baylor University Press, 2006. 385 pp.<br />
2 See Eric Voegelin, “Eternal Being in Time,” in <strong>An</strong>amnesis (Missouri: University of<br />
Missouri Press, 1990).<br />
3 See Ellis S<strong>and</strong>oz, “The Philosophers Vocati<strong>on</strong>: The Voegelinian Paradigm,” in Essays<br />
from <strong>the</strong> APSA <strong>An</strong>nual Meeting, Eric Voegelin Society, (2007), 1.<br />
© 2008 Robert C. Cheeks<br />
http://www.kritike.org/journal/issue_3/cheeks_june2008.pdf<br />
ISSN 1908-7330
150 KIERKEGAARD ON FAITH AND THE SELF<br />
status quo of an emerging bourgeois culture,” 4 but also to challenge <strong>the</strong> noti<strong>on</strong><br />
that Europeans of his era were intellectual giants ra<strong>the</strong>r than “imaginative<br />
midgets, lacking <strong>the</strong> deep ‘passi<strong>on</strong>s’ that make human life worth living.” 5<br />
Significantly, <strong>the</strong> “challenge” in which <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> engaged was a<br />
critical resp<strong>on</strong>se to <strong>the</strong> formidable Enlightenment philosopher Georg W. F.<br />
Hegel <strong>and</strong> his claim of developing a “system” that had <strong>the</strong> deleterious effect of<br />
bringing philosophical discourse to “finality.” <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> vehemently denied<br />
not <strong>on</strong>ly Hegel’s systemic pomposity but also his hubristic efforts to defend<br />
Christianity in an objective language.<br />
<str<strong>on</strong>g>Evans</str<strong>on</strong>g> has segregated his book into six parts of three to five essays<br />
each. The “parts” each develop a pertinent <strong>the</strong>me: Part One is <strong>the</strong> Introducti<strong>on</strong>,<br />
Part Two: <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> <strong>the</strong> Philosopher, Part Three: <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> <strong>on</strong> <strong>Faith</strong>, Reas<strong>on</strong>, <strong>and</strong><br />
Reformed Epistemology, Part Four: <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> <strong>on</strong> Ethics <strong>and</strong> Authority, Part Five:<br />
<str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> <strong>on</strong> <strong>Self</strong>: Philosophical Psychology, <strong>and</strong> Part Six: <strong>the</strong> C<strong>on</strong>clusi<strong>on</strong>.<br />
The critical argument that <strong>the</strong> author puts forth is that <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g><br />
has, by <strong>and</strong> large, been misread. That our assumed underst<strong>and</strong>ing of <strong>the</strong><br />
philosopher’s project are, in fact, “misinterpretati<strong>on</strong>s,” caused in large measure<br />
by <strong>the</strong> French existentialist, Albert Camus. <str<strong>on</strong>g>Evans</str<strong>on</strong>g>’s project is to examine <strong>the</strong><br />
noti<strong>on</strong> that <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> is an “irrati<strong>on</strong>alist” both in terms of beliefs <strong>and</strong> choice.<br />
“At <strong>the</strong> same time that I dispel <strong>the</strong> myths about <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> <strong>the</strong> irrati<strong>on</strong>alist,”<br />
<str<strong>on</strong>g>Evans</str<strong>on</strong>g> writes, “I must clear <strong>the</strong> way to hear <strong>the</strong> <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> who dem<strong>and</strong>s that<br />
we reject <strong>the</strong> view that human reas<strong>on</strong> is a timeless godlike faculty. Instead of<br />
talking about Reas<strong>on</strong>, we need to focus <strong>on</strong> <strong>the</strong> actual reas<strong>on</strong>ing of historically<br />
situated, subjectively c<strong>on</strong>diti<strong>on</strong>ed, finite human beings.” 6<br />
<str<strong>on</strong>g>Evans</str<strong>on</strong>g> describes <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> as “perhaps <strong>the</strong> greatest Christian thinker<br />
since <strong>the</strong> Middle Ages.” 7 One example is <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g>’s critique of Hegel’s<br />
resp<strong>on</strong>se to Kantian skepticism, where he argues that human beings are indeed<br />
capable of “knowledge of <strong>the</strong> external world” 8 but <strong>on</strong>ly by incorporating “faith<br />
or belief.” The author explains that <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> shows that <strong>the</strong> <strong>on</strong>ly objective<br />
truth <strong>the</strong> pers<strong>on</strong> may know “as actual” is his own reality, that “<strong>the</strong> actuality of<br />
those o<strong>the</strong>r realities that is believed” 9 is described by <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> as an<br />
“‘approximative’ type of knowledge.” 10<br />
It is here <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> brilliantly establishes <strong>the</strong> boundary of noetic<br />
c<strong>on</strong>sciousness as <strong>the</strong> pers<strong>on</strong> moves into a mode of pneumatic differentiati<strong>on</strong> in<br />
his search for <strong>the</strong> divine. <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> has shown that even at <strong>the</strong> extreme pole<br />
of <strong>the</strong> immanent world-reality <strong>the</strong> truth of existence requires fides <strong>and</strong> that<br />
fundamental requirement points us toward <strong>the</strong> transcendent. <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g>’s<br />
critique of Hegel’s resp<strong>on</strong>se to Kantian skepticism illuminates <strong>the</strong> flaws in<br />
4 <str<strong>on</strong>g>Evans</str<strong>on</strong>g>, op cit., 4.<br />
5 Ibid., 5<br />
6 Ibid., 8.<br />
7 Ibid., 9.<br />
8 Ibid., 40-1.<br />
9 Ibid., 41.<br />
10 Ibid.
R. CHEEKS 151<br />
Hegel’s closed system which inevitably collapses under <strong>the</strong> weight of what in<br />
reality is a egophanic revolt.<br />
<str<strong>on</strong>g>Evans</str<strong>on</strong>g> shows that at <strong>the</strong> core of <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g>’s <strong>the</strong>ology is a rejecti<strong>on</strong><br />
of <strong>the</strong> idea that we may objectively “know” God. <strong>Faith</strong>, or belief, is ano<strong>the</strong>r<br />
matter. “But note,” <str<strong>on</strong>g>Evans</str<strong>on</strong>g> writes, “that <strong>the</strong> recogniti<strong>on</strong> of <strong>the</strong> “subjective”<br />
grounds of <strong>the</strong> belief in no way entails that <strong>the</strong> c<strong>on</strong>tent of <strong>the</strong> belief must be<br />
subjective.” 11<br />
Therefore, <strong>the</strong> process of belief in God has its beginnings in <strong>the</strong><br />
noetic exegesis that may be partially c<strong>on</strong>stituted by objectivity. However, it is<br />
within <strong>the</strong> pneumatic differentiati<strong>on</strong> that <strong>the</strong> spiritual irrupti<strong>on</strong> occurs where<br />
<strong>the</strong> individual begins to develop a c<strong>on</strong>sciousness that is attracted to <strong>and</strong> seeks<br />
<strong>the</strong> metaleptic reality of communi<strong>on</strong> with God. This communi<strong>on</strong> of being <strong>and</strong><br />
God is achieved by means of prayer or mediati<strong>on</strong>, occurring in <strong>the</strong> Metaxy, in a<br />
state of “ascent through <strong>the</strong> via negativa” 12 —where <strong>on</strong>e seeks “immunity” from<br />
<strong>the</strong> collapse of order <strong>and</strong> <strong>the</strong> distorti<strong>on</strong>s inherent in <strong>the</strong> immanent worldreality.<br />
<str<strong>on</strong>g>Evans</str<strong>on</strong>g> provides in-depth explicati<strong>on</strong>s of <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g>’s use of <strong>the</strong> role<br />
of ir<strong>on</strong>y <strong>and</strong> humor, as well as a critique of <strong>the</strong> misuse of language,<br />
foundati<strong>on</strong>alism, <strong>and</strong> <strong>the</strong> role of historical criticism in <strong>the</strong> examinati<strong>on</strong> of <strong>the</strong><br />
Christian faith. His essays <strong>on</strong> <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> that include a comparative<br />
examinati<strong>on</strong> of <strong>the</strong> project of <strong>the</strong> reform <strong>the</strong>ologian/philosopher Alvin<br />
Plantinga, were my pers<strong>on</strong>al favorites <strong>and</strong> clearly illustrates <strong>the</strong> author’s talent<br />
at relating complex ideas for <strong>the</strong> lay reader.<br />
The penultimate Part Five, <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> <strong>on</strong> <strong>the</strong> <strong>Self</strong>: Philosophical Psychology,<br />
present four essays that brilliantly examine <strong>and</strong> explicate <strong>the</strong> human pers<strong>on</strong> in<br />
terms of “neighborly love,” <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g>’s famous “leap of faith,” <strong>the</strong><br />
difficulties inherent in skepticism, <strong>and</strong> <strong>the</strong> will as it is predicated <strong>on</strong> our<br />
“desires <strong>and</strong> passi<strong>on</strong>s.”<br />
<str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> tells us that God initiates this communi<strong>on</strong> between being<br />
<strong>and</strong> God within <strong>the</strong> psyche. “It is <strong>the</strong> experience of meeting God,” <str<strong>on</strong>g>Evans</str<strong>on</strong>g><br />
writes, “which produces <strong>the</strong> passi<strong>on</strong> of faith...Such an encounter may properly<br />
be said to be <strong>the</strong> ground of faith without c<strong>on</strong>stituting evidence for faith.” 13<br />
Thus, we have <strong>the</strong> <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g>ian “leap of faith,” which in reality is no leap at<br />
all because as <str<strong>on</strong>g>Evans</str<strong>on</strong>g> writes, “The believer both knows what he is leaping to,<br />
<strong>and</strong> why he is leaping.” 14<br />
In <strong>the</strong> experience of meeting God <strong>the</strong> human pers<strong>on</strong> must c<strong>on</strong>sider<br />
<strong>the</strong> “truth” of his life prior to <strong>the</strong> <strong>the</strong>ophanic event. <str<strong>on</strong>g>Evans</str<strong>on</strong>g> argues that, “The<br />
encounter with <strong>the</strong> God in time makes it possible for an individual to recognize<br />
<strong>the</strong> bankruptcy of aut<strong>on</strong>omous reas<strong>on</strong>, but it does not make it necessary. What<br />
11 Ibid., 62.<br />
12 See Stefan Rossbach, “Underst<strong>and</strong>ing in Quest of <strong>Faith</strong>: The Central Problem in<br />
Eric Voegelin’s Philosophy,” in Essays from <strong>the</strong> APSA <strong>An</strong>nual Meeting, Eric Voegelin Society<br />
(2007), 10.<br />
13 <str<strong>on</strong>g>Evans</str<strong>on</strong>g>, op cit., 128.<br />
14 Ibid., 129.
152 KIERKEGAARD ON FAITH AND THE SELF<br />
is necessary is <strong>the</strong> relinquishment of pride <strong>and</strong> <strong>the</strong> acquisiti<strong>on</strong> of humility.” 15<br />
This “relinquishment of pride” is <strong>the</strong> voluntary surrender of self, as an act of<br />
will, to <strong>the</strong> Creator. It is being rejecting <strong>the</strong> libido domin<strong>and</strong>i in order to do<br />
God’s Will <strong>and</strong> it c<strong>on</strong>stitutes <strong>on</strong>e of two essential transcendent acts required of<br />
man in order to move bey<strong>on</strong>d <strong>the</strong> structure of <strong>the</strong> immanent world-reality to a<br />
“state of aphtharsia or imperishing.” 16<br />
For <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> <strong>the</strong> most radical expressi<strong>on</strong> of human experience is<br />
<strong>the</strong> Incarnati<strong>on</strong>-God made man. The Incarnati<strong>on</strong> is <strong>the</strong> ultimate act of God’s<br />
healing, where as Catholic University philosophy professor, Msgr. Robert<br />
Sokolowski wrote, “<strong>the</strong> divine Logos assumes a full human nature that was not<br />
diminished in any way through its uni<strong>on</strong> with <strong>the</strong> Word. Human nature, as<br />
well as human reas<strong>on</strong>, is healed, not replaced or overcome, by its uni<strong>on</strong> with<br />
<strong>the</strong> word of God.” 17<br />
<str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> referred to <strong>the</strong> Incarnati<strong>on</strong> as both an “absolute paradox”<br />
<strong>and</strong> an “offense” to those whose existence lay <strong>on</strong>ly in <strong>the</strong> spatio-temporal<br />
reality dominated as it is by ideological distorti<strong>on</strong>. However, <strong>the</strong> Incarnati<strong>on</strong>,<br />
symbolizing a pneumatic differentiati<strong>on</strong> within <strong>the</strong> psyche-<strong>the</strong> place of<br />
actualizati<strong>on</strong> for <strong>the</strong> human/divine relati<strong>on</strong>ship-represents, “truth emerging in<br />
<strong>the</strong> process of history,” 18 coming into existence in both <strong>the</strong> immanent-world<br />
reality <strong>and</strong> <strong>the</strong> <strong>the</strong>ophanic process.<br />
The fides experienced in <strong>the</strong> truth in reality of <strong>the</strong> Incarnati<strong>on</strong>-<strong>the</strong> most<br />
singular event in history- can generate additi<strong>on</strong>al insights that transcend <strong>the</strong><br />
experience of <strong>the</strong> initial pneumatic differentiati<strong>on</strong>, dependent of course <strong>on</strong> <strong>the</strong><br />
will <strong>and</strong> pneumatic acuity of <strong>the</strong> pers<strong>on</strong> participating. This experience, of<br />
loving God <strong>and</strong> being loved by God, knows no boundaries in time or eternity;<br />
it exists in time <strong>and</strong> <strong>the</strong> timeless. It is <strong>the</strong> existence of being in grace.<br />
<str<strong>on</strong>g>Evans</str<strong>on</strong>g> argues that <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g>’s c<strong>on</strong>cern was not to defend <strong>the</strong><br />
“reas<strong>on</strong>ableness” or unreas<strong>on</strong>ableness of Christianity but ra<strong>the</strong>r “to argue <strong>the</strong><br />
impossibility of neutrality. When reas<strong>on</strong> encounters <strong>the</strong> paradox, faith <strong>and</strong><br />
offense are both possible; what is not possible is indifference.” 19<br />
Evan’s <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> <strong>on</strong> <strong>Faith</strong> <strong>and</strong> <strong>the</strong> <strong>Self</strong>: Collected Essays is an erudite <strong>and</strong><br />
provocative examinati<strong>on</strong> of <strong>the</strong> philosopher’s project that rejects those modern<br />
critiques that have distorted <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g>’s work. <str<strong>on</strong>g>Evans</str<strong>on</strong>g> shows that<br />
<str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> successfully challenged <strong>the</strong> distorti<strong>on</strong>s initiated by <strong>the</strong><br />
Enlightenment project, that he was intimately aware of <strong>the</strong> limits of human<br />
reas<strong>on</strong>, <strong>and</strong> that he shared with <strong>the</strong> classical philosophers an underst<strong>and</strong>ing of<br />
<strong>the</strong> structure of reality as existing in tensi<strong>on</strong> with eristics, <strong>the</strong> “climate of<br />
opini<strong>on</strong>,” <strong>and</strong> Hegelian dialectics. <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> boldly rejected <strong>the</strong> death of<br />
15 Ibid., 130.<br />
16 See Collected Works of Eric Voegelin, Vol. 34 (Missouri: University of Missouri Press,<br />
2006), 151.<br />
17 Robert Sokolowski, “Philosophy <strong>and</strong> <strong>the</strong> Christian Act of <strong>Faith</strong>,” in Christian <strong>Faith</strong><br />
<strong>and</strong> Human Underst<strong>and</strong>ing (Washingt<strong>on</strong>: Catholic University of America Press, 2006), 36.<br />
18 See “Truth <strong>and</strong> History,” in Collected Works of Eric Voegelin, Vol. 17 (Missouri:<br />
University of Missouri Press, 2000), 316-21.<br />
19 <str<strong>on</strong>g>Evans</str<strong>on</strong>g>, op cit., 131.
R. CHEEKS 153<br />
God dem<strong>and</strong>ed by modernity <strong>and</strong> instead explicated <strong>the</strong> divine purpose of<br />
man. In essence he became <strong>the</strong> “viator in <strong>the</strong> Christian sense” 20 seeking <strong>the</strong><br />
truth of reality within an eschatological denouement in communi<strong>on</strong> with God.<br />
References<br />
Robert C. Cheeks is an independent scholar from Lisb<strong>on</strong>, Ohio, United States<br />
<str<strong>on</strong>g>Evans</str<strong>on</strong>g>, C. <str<strong>on</strong>g>Stephen</str<strong>on</strong>g>, <str<strong>on</strong>g>Kierkegaard</str<strong>on</strong>g> <strong>on</strong> <strong>Faith</strong> <strong>and</strong> <strong>the</strong> <strong>Self</strong>: Collected Essays (Waco: Baylor<br />
University Press, 2006).<br />
Rossbach, Stefan, “Underst<strong>and</strong>ing in Quest of <strong>Faith</strong>: The Central Problem in<br />
Eric Voegelin’s Philosophy,” in Essays from <strong>the</strong> APSA <strong>An</strong>nual Meeting,<br />
Eric Voegelin Society (2007).<br />
S<strong>and</strong>oz, Ellis, “The Philosophers Vocati<strong>on</strong>: The Voegelinian Paradigm,” in<br />
Essays from <strong>the</strong> APSA <strong>An</strong>nual Meeting, Eric Voegelin Society, (2007).<br />
Sokolowski, Robert, “Philosophy <strong>and</strong> <strong>the</strong> Christian Act of <strong>Faith</strong>,” in Christian<br />
<strong>Faith</strong> <strong>and</strong> Human Underst<strong>and</strong>ing (Washingt<strong>on</strong>: Catholic University of<br />
America Press, 2006).<br />
Voegelin, Eric, “Eschatology <strong>and</strong> <strong>the</strong> Philosophy: The Practice of Dying,” in<br />
Collected Works of Eric Voegelin, Vol. 34 (Missouri: University of<br />
Missouri Press, 2006).<br />
___________, “Eternal Being in Time,” in <strong>An</strong>amnesis (Missouri: University of<br />
Missouri Press, 1990).<br />
___________, “Truth <strong>and</strong> History,” in Collected Works of Eric Voegelin, Vol. 17<br />
(Missouri: University of Missouri Press, 2000).<br />
20 See “Eschatology <strong>and</strong> <strong>the</strong> Philosophy: The Practice of Dying,” in Collected Works of<br />
Eric Voegelin, Vol. 34 (Missouri: University of Missouri Press, 2006), 147.